HISTORIC FRIDAY - OFALA FESTIVAL

The word ofala is coined from two Igbo words; ofo (symbol of authority) and ala (land).  Ofo is the symbol of authority, spirituality and connection to the great Creator (Chukwu okike); the ancestral spirits; and the unborn generations. It also is a symbol of truth, justice and righteousness. The ofor scepter ratifies major rites and seals major decisions binding on the socio-politico cum spiritual spheres.  

The festival dates back to the 16^th century and was observed only during the coronation and death of a monarch. Historians have it that this was the Onitsha people’s version of the Igue festival of Benin, having migrated from there. It is a consummation of a week-long consecration of the monarch, who is incommunicado during that period. Thus, the festival is the official event that marks the end of the king’s consecration and ushers in his blessings on the land. It also marks the end of the 13^th in Igbo calendar and usher in a new year.

It kicks-off with a twenty-one gun shot and an all-night playing of the royal gong (Ufie), accompanied by traditional dances and several cultural activities. Later at noon the next day, mammoth crowd in their numbers pay courtesy to the king’s palace: the Obi's cabinet of chiefs, guests from other communities, age groups, women and youth of the community, all dressed in the traditional native attires.

Like the Igue festival of the Benin, traditional royal music, Egwu Ota, fill the air at the palace entrance as the red-cap chiefs, Ndichie, dance alongside family and friends, in a procession. The festival comes to its climax when the king goes out in his traditional ceremonial attire and a bronze sword in his hand to welcome the crowd. This is accompanied by a canon gun shut as the crowd cheer the king, who goes around the four corners of the venue, waving in acceptance of the encomium. He retires to his harem where the red cap chiefs, in a procession, pay homage to him according to their hierarchy.

Thereafter, another gun shot is heard, heralding the re-appearance of the king, this time, with his chiefs. The king dances heartily to the traditional royal music. A cogent observation during this second appearance is that the king’s step covers more areas than they did during his first appearance. This is also followed by homage from guests and visitors.

Today, the festival is observed yearly in the Igbo land.

BY IFEANYI

 (Source: https://en.wikipedia.org/wiki/Ofala_Festival)

HISTORIC FRIDAY - EYO FESTIVAL

The Eyo festival is a unique festival celebrated at the Island of Lagos State, Nigeria. Lagos is known for her fast growing economy and large contribution to the GDP of Nigeria. It is the commercial nerve center of Nigeria. The word “Eyo” refers to costumed dancers, also called masquerades that come out during the festival and believed to be the spirits of the ancestors. History has it that the festival is observed in event of the death of a monarch or the coronation of another. It is also observed in honour of a dignitary who has contributed immensely to the growth and development of the state or on request by the governor who pays certain fees.

The Sunday before the festival, the most senior Eyo processes round the city, this signifying that the festival will kick off the following Saturday. Next are four other Eyo: Làbà (red hat), Ónikó (yellow hat), Ọlọgẹdẹ (green green), and Ageré (purple hat) who oversee other groups. They take turn to process around the city between Monday to Thursday.

On the morning of the deal date, the Làbà (red hat masquarade) processes around the city. The festival commences with the Eyo setting out of the palace of a ruling family, robed from the head with a white flowing gown down to the legs and wrapped underneath with an extra clothing. He also puts on a hat which colour depicts that of the palace from where he proceeded and holds a palm branch; heading to the shrine.

Procession to the place of display and exhibition commences from Idumota and culminates at the official residence of the Oba of Lagos, a site for tourist attraction, on Lagos Island.

Here, displays and exhibition by all the various Eyo and their groups characterizes the scene. The show of inherent culture and highlight of the Lagos heritage, natural endowments and richness is the main show of the day.  

An Eyo does not move alone. He moves with other members numbering up to 50 and 100. In hierarchy, there is the most senior Eyo, who does not move with the other members. He is referred to as the Eyo Adimu Orisa, he wears a different hat from the others, mostly black, and must be an elderly and spiritually advanced male. He leaves the shrine after every other members have left. The other four are Eyo: Làbà (red hat), Ónikó (yellow hat), Ọlọgẹdẹ (green green), and Ageré (purple hat) all of whom oversee other groups.

BY IFEANYI KONYEHI

(source: https://hotels.ng/guides/activities/eyo-festival/)

HISTORIC FRIDAY - IGUE FESTIVAL

The Igue festival of Edo State, Nigeria, is a seven-day celebration at the end of the year to eulogize the ancestral kingship and head of the Great Edo Kingdom. Myths have it that the festival was instituted by Omo N ‘Oba Uku Akpolokpolo, Oba Ewuare.

The Omo N ‘Oba Uku Akpolokpolo, Oba Ewuare is said to have been betrayed by his younger brother and kinsmen, who denied him kingship as he was the heir apparent. His life was constantly on the line as he became a threat to the king and always on the lookout for by the royal soldiers. Howbeit, he survived all the encounters he had, both with wild animals in the bush and humans. Oba Ewuare N’ogidigan had vowed that he would sanctify his head with the blood of animals if he ever ascended the throne of his father. The Igue festival is the fulfillment of that vow.

The festival is also a period to drive away evil spirits, known as Ubi and bring blessings, known as Ewere to every home in the kingdom. Moreover, it is a period set aside traditionally by the Edos to thank the gods for blessings on the Oba, his palace harem and subjects. Shrines are hallowed; ancestral gods are worshipped for protection; and propitiation is carried out in various places of the society.

During the seven days of elaborate traditional and cultural activities, Edo chiefs are seen in their enviable traditional regalia and the symbol of authority; while the queens are dressed in their traditional hair-do. It is a rare occasion of their public appearance, where the Oba's stalwart are seen in active service.

The Oba inaugurates the Igue festival with a ceremony known as Igue Oba. This is followed by a cleansing ritual of the extended royal family; then finally, the Igue Edo hia, an oblation performed by the Edos and their families in their homes, is observed. The ceremony commences at 7 p.m. and lasts till about 4 a.m. with the chiefs. The ceremony takes the form of a musical night. There are songs, dances, and stories to tell. The people drink and make merry. 

Oba Ewuare decreed that Igue Festival should take place at the end of each year. It ends the old and ushers in the New Year. The Igue, therefore, is a commemoration of victory over the forces of nature and men.

(Source: http://www.edoworld.net/The_Igue_Festival.html)

HISTORIC FRIDAY - THE ARGUNGU FESTIVAL

Nigeria is a country  endowed with rich cultures from her multifaceted  but united ethnicities. Each ethnic group has  major festivals and carnivals celebrated  before and (or) after farming seasons or at the end of the year.

Today, we look at an annual festival observed in the northern state of Kebbi- the Argungu festival!

Enjoy!  

THE ARGUNGU FESTIVAL

The Argungu Fishing Festival or Argungu Dance Festival is an annual four-day festival in the fertile riverine area of Argungu village in  Kebbi State, Northern Nigeria. It began in the year 1934 to commemorate the end of the centuries-old hostility between the Sokoto Caliphate and the Kebbi Kingdom. It is also celebrated to mark the end of the planting and harvest season.

The main focus of the event is a serious fishing competition which includes over 5,000 men and women with different traditional fishing equipment of nets and gourds made from calabash. These competitors gather close to the river waiting for the sound of a gunshot. At the sound of the gunshot, they dive into the river racing to catch the biggest fish. During this mission, canoes, filled with drummers and men rattling huge seed-filled gourds, are paddled on the rivers. History has it that the biggest fish caught in 2005 weighed 75kg and four men were needed to hoist it on the scale. The winner of the competition goes home with a $7000 dollars star prize.

Other competitions during the festival are: canoe racing, wild duck hunting, barehanded fishing, diving competitions and naturally, swimming. Afterwards, there is drinking, singing and dancing into the night. The main purpose of the Argungu fishing festival is for fishing and unity.

The festival attracts dignitaries and tourists from all over Nigeria, Britain, United States, Russia, South East Asia and neighboring African countries like Niger, Benin Republic, Cameroon, etc.

BY IFEANYI KONYEHI

(Source:https://zodml.org/discover-nigeria/heritage-and-culture/argungu-fishing-festival#.XEGsxtdZO1s)

Ala - Meet Igbo Deities

Ala. 

Parallel to the idea of Chukwu as a masculine deity associated with the Sun is the idea that the Moon is feminine and closely associated with the goddess Ala—Earth. While Chukwu is in charge of creation, Ala is in charge of conserving that which is created. While Chukwu is the giver of the moral law, Ala is the enforcer of the law. Ala is also the “womb” that holds and nurtures and renews when necessary. The Igbo , an agrarian people, regard her as the “mother” of all crops. Before planting and harvest, they hold days of ritual ceremonies to appease Ala so she will facilitate the growth of healthy crops or to thank her for making possible the abundant harvest soon to begin. In a year of drought or other agricultural misfortunes, the people undertake ritual processes meant to examine how they may have angered Ala and caused her to withhold her blessings. After they look for wrongdoing on the part of humans, they seek scientific explanations for crop failures. When religious and natural explanations conflict, mythical narratives are used to overcome contradictions.

Duality. Chukwu and Ala are meant to represent the differences and complementarity between the sexes in Igbo culture. This principle of duality extends to minor gods as well. Some of these deities are “male” gods associated with masculine rituals such as circumcision or with male-dominated professions such as iron smithing and carving. Others are “female” deities, such as those associated with protecting vegetable traders and cloth weavers—who in the Igbo traditional world tended to be dominated by women.

Agbala. Agbala is the priestess of Ala. In addition to leading the community’s ritual sacrifices to Ala, she is in charge of executing punishments against individuals who commit acts the community considers immoral (Murder, witchcraft, and perjury). These and similar crimes are believed to be transgressions against the earth goddess.

IGBO gods - CHUKWU - LEARN ABOUT THEM

Chukwu is the supreme being of the Igbo religion. In the Igbo pantheon, Chukwu is the source of all other Igbo deities, and is responsible for assigning them their different tasks. The Igbo people believe that all things come from Chukwu, who brings the rains necessary for plants to grow and controls everything on Earth and the spiritual world. They believe Chukwu to be an undefinable omnipotent and omnipresent supreme deity that encompasses everything in space and space itself.

Linguistic studies suggest that the name "Chukwu" or "Chukouuee" is a portmanteau of the Igbo words "Chi" ("spiritual being") and "Ukwu" ("great in size").

According to the Igbo people from the south-eastern region of Nigeria, Chineke is the creator of the world and everything good in it along with rain, trees, and other plants. Chukwu is a supreme God represented by the sun. The ancient God is not humanized in Igbo tradition belief. Because the Igbo deities Amadioha and Ikenga are masculine, Chukwu is assumed to be male.

Many Igbo Christians refer to the Christian God as Chukwu as well. The Igbo believe it is impossible for humans to conceive of the unlimited power of Chukwu. Many Igbo dialects refer to God by names such as "Chukwu", "Chiokike", or "Obasi."

There are five aspects of Chukwu:

1. Chukwu - the first force and existence of all beings.
2. Anyanwu - symbolic meaning of the sun. The sun reveals everything so Chukwu is the source of knowledge and the author of all knowledge.
3. Agbala - the fertility of Earth, its people, and its spiritual world full of sub-deities.
4. Chi - a sub-deity functioning as a personal, spiritual guide.
5. Okike - creator of laws that govern the visible and invisible.

The Igbo gods - Do you know them?

Igbo Gods and Deities

Igbo traditional religion is based on the belief that there is one Creator God, also called Chineke or Chukwu. The word that is used for God in Igbo is Chi. It is a reference to the individual spark of divinity that exists within everyone. The collective spirit of everyone and everything is known as Chukwu. It is a contraction of two words: Chi (God) and Ukwu (great or large in size). Literally, Chi-Ukwu or Chukwu means the Great God or the Great Spirit.

The Creator can be approached through numerous other deities and spirits in the form of natural objects, most commonly through Ala, the Goddess of Earth or Amadioha, the God of thunder. There is also the belief that ancestors protect their living descendants and are responsible for rain, harvest, health and children. However, the western influence, Christianity, has taken a dominant role in modern Igboland.

Lastly, whereas, Omenala are customs and traditions, Odinani is the “study of the sacred sciences of nature; both  inner (human nature) and outer (the world as we know it).” In essence, Omenala is what is done, and Odinani is part of the reason why its done.

Your ancestors built many ancient civilizations such as the Ugwelle (6000 BCE), Afikpo (3000 BCE), Nsukka (3000 BCE), UmuEri/UmuNri dynasties (500 BCE), Igbo Ukwu (900 CE), and etc. You developed sophisticated architecture such as the Nsude pyramids in Agbaja, Mbari structures, and etc. Igbos developed writing scripts such as Uli, Aniocha writing systems, Nsidibi, Ikwu, and many more. The level of knowledge and scientific (especially metaphysics) discoveries and practices done by the Igbo Civilizations is most likely beyond our imagination. You have a long history of achievements. Now, you are no one. You are just an obscurity like Odumchi, taking part in petty squabbles and living your day like you hardly care for life.

HISTORIC FRIDAY - IGBO CULTURE

Igbo Language

The main language spoken by the Igbo people is the Igbo language, natively called Asusu Igbo. The language has approximately 24 million speakers, who are primarily of Igbo descent and live mostly in Nigeria but can also be found in other countries such as Equatorial Guinea where it is recognized as a minority language.

There have been discussions in recent time in regards to the possible extinction of the Igbo language in about 50 years. This is thanks to the preference for the use of English, which is perceived as the language of status and opportunity by native Igbo speakers.

That has, in turn, led to a declining population of monolingual Igbo speakers, the deterioration of idioms, proverbs, and other rhetorical elements of the Igbo language.

Religion

The main religion in Igboland is Christianity, with more than half of the population identifying as the Roman Catholics. A huge percentage, in recent times, has also begun to identify with Protestant/Evangelical.

Other religions practised in the region include the traditional religion referred to as Odinani, Islam, and Judaism. The Igbo people are very religious. They always observe the religious rites as well as traditional rituals of passage in different stages of their lives. This will happen during childbirth, marriage, initiation, as well as burials. However, western-based religions are gradually taking over as the preferred religions instead of the traditional practices.

Culture (Food, Masquerade)

Igbo culture includes the various customs, practices and traditions that comprise of archaic practices as well as new concepts. These customs and traditions include the Igbo people’s visual art, use of language, music and dance forms, as well as their attire, cuisine and language dialects. Because of their various subgroups, the variety of their culture is heightened further.

A notable cultural practice by the Igbo people is the New Yam Festival which is held annually at the end of the rainy season in early August. Yam is an important crop for the Igbo people and it is also the first to be harvested. The festival is held to welcome the new yams, while the old ones are all eaten up or discarded the night before. Another notable part of the Igbo culture is the masquerade, natively called Mmanwu. It is a major form of entertainment in the region used to celebrate mainly the harvest

seasons but could also be used during other times. Other functions could include protection, enforcing village curfews, and serving as village security guards. Members of a masquerade are usually not known. They wear masks to hide their identity from the rest of the village. The mask is made to resemble the spirit of a dead community member and it is thought that by wearing the mask, a masquerade will have spiritual powers that are conducted through the mask.

HISTORIC FRIDAY - MEET THE IGBOS

Igbo People.

Igbo is a language spoken by Igbo people of the Igbo ethnic group, one of the three major ethnic groups in Nigeria. The group is indigenous to the Southeastern part of the country, mostly on the eastern side of the Niger River, a region considered to be one of the most densely populated regions in the whole of Africa.

Tribe

The Igbo people, natively called Ndi Igbo and also spelt as Ibo or Eboe, are the third largest ethnic group in Nigeria. The tribe comes after the second-placed Yoruba ethnic group from the western part of Nigeria and the leading Fulani-Hausa ethnic group from the northern part of the country.

The exact population of the Igbo people is not fully known. The CIA World Factbook, however, estimates that there are about 32 million. This forms less than 20% of the total Nigerian population. The Hausa-Fulani account for about 29%, while the Yoruba forms around 21% of the entire population.

Igbo people are native to five main states in Nigeria. They are Abia, Anambra, Ebonyi, Enugu (it’s unofficial capital), and Imo State. The Igbo’s, however, claim that their territory extends to present day Delta State to the west and Cross-River, Akwa-Ibom and Rivers State to the south. This is backed up by the presence of native Igbo speakers in these states. Prominent cities and towns where the Igbos reside include Owerri, Aba,

Abakaliki, Onitsha, Afikpo, Asaba, Orlu, Agbor, Umuahia, Okigwe, Nsukka, and Port Harcourt. The Igbo people will also be found in cities outside Igboland such as Lagos, and Abuja. For many centuries, the Igbo people have always lived in peace with their neighboring communities that consist of the Ibibio, Nupe, Ijo, Idoma, Igala, and Ekoi people. Igbo people are said to be the most dispersed ethnic community in Nigeria. This migration started in the early days of the slave trade and continues to be felt to this day.

Well known and famous African-American figures have laid claim as being Igbo. This has been based on DNA profiling. Notable people include the world-renowned Bishop T.D. Jakes, as well as famous actors who include Paul Robeson, Forest Whittaker, and also Blair Underwood.

Igbo people are mostly traders, farmers, and craftsmen, with Agriculture being the most dominant activity. The main crops farmed in the region constitutes yam, taro, cassava, and fruit of the palm tree. The yam is the main staple food which is also exported to neighboring regions. There is also an annual celebration that is held to mark the harvesting of yams. Over time, people have been turning to cultivating the fruit of the palm due to its palm oil. The palm crop is the leading cash crop in the region owing to

the large quantities of palm oil that are exported outside Nigeria.

HISTORIC FRIDAY - Yoruba gods

 NANA BULUKU

Nana Buluku, also known as Nana Buruku, Nana Buku or Nanan-bouclou, is the female Supreme Being in the West African traditional religion of the Fon people (Benin, Dahomey) and the Ewe people (Togo). She is the most influential deity in West African theology, one shared by many ethnic groups other than the Fon people, albeit with variations. For example, she is called the Nana Bukuu among the Yoruba people and the Olisabuluwa among Igbo peoplebut described differently, with some actively worshipping her, while some do not worship her and worship the gods originating from her.

 In Dahomey mythology, Nana Buluku is the mother Supreme Creator who gave birth to the moon spirit Mawu, the sun spirit Lisa and all of the Universe. After giving birth to these, she retired and left the matters of the world to Mawu-Lisa, according to the Fon mythology. She is the primary creator, Mawu-Lisa the secondary creator and the theology based on these is called Vodun, Voodoo or Vodoun

The Vodoun religion of the Fon people has four overlapping elements: public gods, personal or private gods, ancestral spirits, and magic or charms. In this traditional religion of West Africa, creation starts with a female Supreme Being called Nana Buluku, who gave birth to the Mawu, Lisa and created the universe. After giving birth, the mother Supreme retired, and left everything to Mawu-Lisa (Moon-Sun, female-male) deities, spirits and inert universe. Mawu-Lisa created numerous minor imperfect deities. In Fon belief, the feminine deity Mawu had to work with trickster Legba and the snake Aido Hwedo to create living beings, a method of creation that imbued the good, the bad and a destiny for every creature including human beings. Only by appeasing lesser deities and Legba, in Fon theology, can one change that destiny. This appeasing requires rituals and offerings to the lesser gods and ancestral spirits, who are believed to have ability to do favors to human beings.

HISTORIC FRIDAY - Yoruba gods

OLOKUN

Olokun (Yoruba: Olókun, known as Olocún in Latin America) is an orisha. Olokun is believed to be the parent of Aje, the orisha of great wealth and of the bottom of the ocean. Olokun is revered as the ruler of all bodies of water and for the authority over other water deities. Olokun is highly praised for her or his ability to give great wealth, health and prosperity to her or his followers. Communities in both West Africa and the African diaspora view Olokun variously as female, male, or androgynous.

Water deities are "ubiquitous and vitally important in southern Nigeria"; Olókun worship is especially noted in the cities of the Edo people in southwest Nigeria. In West African areas directly adjacent to the coast, Olokun takes a male form among his worshipers, while in the hinterland, Olokun is a female deity.

According to The Book Of Ifá', Olokun became enraged and rose to the surface. As Olokun did this to drown the humans, the orishas went to Orunmila to ask him what to do. Orunmila told them that Ogun needed to create the longest chain he can possibly create. It was ultimately Obatala who had the responsibility of imprisoning Olokun in her/his domain. Knowing this, Obatala went to Ogun and asked him to make the longest chain he had ever made, and so he did. Obatala then went down into the ocean and trapped Olokun with the chain.

HISTORIC FRIDAYS - Yoruba gods

YEMOJA

Yemoja (Yoruba: Yemọja) is a major water deity from the Yoruba religion. She is an orisha and the mother of all orishas, having given birth to the 14 Yoruba gods and goddesses.She is often syncretized with either Our Lady of Regla in the afrocuban diaspora or various other Virgin Mary figures of the Catholic Church, a practice that emerged during the era of the Trans-Atlantic slave trade. Yemoja is motherly and strongly protective, and cares deeply for all her children, comforting them and cleansing them of sorrow. She is said to be able to cure infertility in women, and cowrie shells represent her wealth. She does not easily lose her temper, but when angered she can be quite destructive and violent, as the flood waters of turbulent rivers.

Yemoja is often depicted as a mermaid, and is associated with the moon, water, and feminine mysteries. She is the protector of women. She governs everything pertaining to women; childbirth, conception, parenting, child safety, love, and healing. She oversees deep secrets, ancient wisdom, the moon, sea shells, and the collective unconscious. According to myth, when her waters broke, it caused a great flood creating rivers and streams and the first mortal humans were created from her womb.

In traditional Yoruba culture and spirituality, Yemọja is a mother spirit; patron spirit of women, especially pregnant women; She is the patron deity of the Ogun river (Odò Ògùn) but she is also worshipped at any and all streams, creeks, springs in addition to wells and run-offs.

Her name is a contraction of the Yoruba words Yeye, meaning "mother"; ọmọ, meaning "child"; and ẹja, meaning "fish"; roughly translated the term means "Mother whose children are like fish."This represents the vastness of her motherhood, her fecundity, and her reign over all living things.

In West Africa, Yemoja is worshipped as a high-ranking river deity, but in Brazil and Cuba she is worshipped mainly as a sea/ocean goddess. River deities in Yorubaland include Yemo̩ja, Ọ̀ṣun (Oshun), Erinlè̩, Ọbà, Yewa, etc. It is Olókun that fills the role of sea deity in Yorubaland, while Yemoja is a leader of the other river deities.

The river deity Yemoja is often portrayed as a mermaid, even in West Africa, and she can visit all other bodies of water, including lakes, lagoons, and the sea, but her home and the realm she owns are the rivers and streams, especially the Ogun River in Nigeria.

HISTORIC FRIDAY - Yoruba gods

ELEGUA

Elegua (Yoruba: Èṣù-Ẹlẹ́gbára, also spelled Eleggua; known as Eleguá in Latin America) is an Orisha, a deity of roads in the religions of Santeria, Umbanda, Quimbanda, Candomblé and in Palo Mayombe. He is syncretized with either Saint Michael, Saint Anthony of Padua, or the Holy Child of Atocha.

Elegua is known as Èṣù-Ẹlẹ́gbára in the Yoruba religion and is closely associated with Eshu. Ẹlẹ́gbára means the "master of force" in the Yoruba language

Eleguá is known in Cuba as the orisha and "owner" of caminos, or roads and paths. All ceremonies and rituals in Santeria must first have the approval of Eleguá before progressing. He is the messenger of Olofi. Within the "Regla de Ocha"[Cuba], he slightly differs from Echu, who in this case is seen as his brother, by having less dangerous and less aggressive characteristics. Eleguá moves silently; in contrast, Echu "breaks through". Manifestations of Eleguá includes Akefun, Aleshujade, Arabobo, Awanjonu, Lalafán, Obasín, Oparicocha, and Osokere.

There is a pataki (story) in Santeria in which Olodumare gives Eleguá the keys to the past, present, and future; for this reason, Eleguá is often depicted holding a set of keys. A figure of Eleguá may be placed in the house behind the entrance door. 

ESHU

Eshu (Yoruba: Èṣù, also known as Echú, Exu or Exú) is an Orisha in the Yoruba religion of the Yoruba people(originating from Yorubaland, an area in and around present-day Nigeria). As the religion has spread around the world, the name of this Orisha has varied in different locations, but the beliefs remain similar.

Eshu partially serves as an alternate name for Eleggua, the messenger for all Orishas, and that there are 256 paths to Eleggua—each one of which is an Eshu. It is believed that Eshu is an Orisha similar to Elugga, but there are only 101 paths to Eshu according to ocha, rather than the 256 paths to Eleggua according to Ifá. Eshu is known as the "Father who gave birth to Ogboni", and is also thought to be agile and always willing to rise to a challenge.

Both ocha and Ifá share some paths, however. Eshu Ayé is said to work closely with Orisha Olokun and is thought to walk on the shore of the beach. Eshu Bi is a stern and forceful avatar, appearing as both an old man and young boy, who walked with Shangó and Oyá (the initial two Ibeyi), and Eshu Bi protects both of these, as well as all other small children. Eshu Laroye is an avatar believed to be the companion of Oshún and believed to be one of the most important Eshus, and the avatar of Eshu Laroye is thought to be talkative and small.

The name of Eshu vary around the world: in Yorùbáland, Eshu is Èṣù-Elegba; Exu de Candomblé in Candomblé; Echú in Santería and Latin America; Legba in Haitian Vodou; Leba in Winti; Exu de Quimbanda in Quimbanda; Lubaniba in Palo Mayombe; and Exu in Latin America.

HISTORIC FRIDAY - YORUBA DEITIES

ORUNMILA

Orunmila (known as Orúnmila, Orunmilá, Orúnla, or Orúla in Nigeria and Latin America) is an Orisha. He is the Orisha of wisdom, knowledge, and divination. This source of knowledge is believed to have a keen understanding of the human form and of purity, and is therefore praised as often being more effective than other remedies. Orunmila is recognized as a primordial Irunmole (an Orisha that has a hand in the creation of the Universe) that was present both at the beginning of Creation and then again amongst humanity as a priest that taught an advanced form of spiritual knowledge and ethics during visits to earth in physical form or through his disciples. Orunmila is the spirit of wisdom among the Irunmole and the divinity of destiny and prophecy. He is praise named "Ibikeji Olodumare" (second in command to Olodumare) and "eleri ipin" (witness of fate). It was also Orunmila who carried Ifá (the wisdom of Olodumare) to Earth. Priests of Ifá are known as babalawos and Priestesses of Ifá are known as iyanifas.

Orunmila is considered a sage, recognizing that Olodumare placed Ori (intuitive knowledge) in him as a prime Orisha. It is Ori who can intercede and affect the reality of a person much more than any other Orisha.

Awo in every tradition study the 256 Odu; each Odu is traditionally considered to include stories and prayers that have been passed down from the time that Orunmila walked the Earth as a prophet.

Some initiatory lineages have only male priests of Orunmila, while other lineages include female priestesses. The term "Awo" is a gender-neutral title for an initiated priest of Orunmila. The debate surrounding gender is a result of diversity in the history of Ifá in various locations. In Latin America and some areas of West Africa, only men may become full priests of Orunmila, while in other regions of West Africa the priesthood is open to women. Ifá practitioners believe in duality in life: males exist because of the female essence and females exist because of the male essence, so every major rite or ceremony includes both genders.

Every Ifá stanza has one portion dedicated to the issue of teaching the Iwa that Ifá supports. This Iwa, which Ifá teaches transcends religious doctrine, is central to every human being, and imparts communal, social and civic responsibility that Olodumare supports. Of great importance to this is the theme of righteousness and practicing good moral behavior.

HISTORIC FRIDAY - YORUBA DEITIES

Òrìșà-Oko (known as Ocó in Latin America) is an Orisha In Yorubaland of Nigeria and Benin Republic, he is a strong hunter deity as well as a fighter against sorcery. He is associated with the annual new harvest of the white African yam. Among the deities he is considered a close friend of Oosa Ogiyan and Shango as well as at one time husband of Oya and Yemoja.

Òrìșà-Oko is depicted with a wooden staff, called a òpásórò, a representation of his relation with trees; and flute made of bone, a representation of sexuality and fertility. It is confused with Oxalá, since both dress white. Bees are considered the messengers Òrìșà-Oko.

Òrìșà-Oko is considered to have the power to cure malaria; a sickness associated with agricultural workers. He is a referee of conflicts, especially among women. He also judges disputes between the orixás.

Slaves taken to Brazil give little importance to Orisha-Oko.

He is syncretized with Saint Isidore among cuban orisa practitioners of Santería/Lucumí/Regla de Ocha, et al.